Leviathan eBook

The sixth place is Luke 16. 9. “Make yee
friends of the unrighteous Mammon, that when yee faile,
they may receive you into Everlasting Tabernacles.”
This he alledges to prove Invocation of Saints departed.
But the sense is plain, That we should make friends
with our Riches, of the Poore, and thereby obtain
their Prayers whilest they live. “He that
giveth to the Poore, lendeth to the Lord. “The
seventh is Luke 23. 42. “Lord remember
me when thou commest into thy Kingdome:”
Therefore, saith hee, there is Remission of sins after
this life. But the consequence is not good.
Our Saviour then forgave him; and at his comming
againe in Glory, will remember to raise him againe
to Life Eternall.

The Eight is Acts 2. 24. where St. Peter saith of
Christ, “that God had raised him up, and loosed
the Paines of Death, because it was not possible he
should be holden of it;” Which hee interprets
to bee a descent of Christ into Purgatory, to loose
some Soules there from their torments; whereas it is
manifest, that it was Christ that was loosed; it was
hee that could not bee holden of Death, or the Grave;
and not the Souls in Purgatory. But if that which
Beza sayes in his notes on this place be well observed,
there is none that will not see, that in stead of Paynes,
it should be Bands; and then there is no further cause
to seek for Purgatory in this Text.

CHAPTER XLV

OF DAEMONOLOGY, AND OTHER RELIQUES OF THE RELIGION OF THE GENTILES

The Originall Of Daemonology The impression made
on the organs of Sight, by lucide Bodies, either in
one direct line, or in many lines, reflected from Opaque,
or refracted in the passage through Diaphanous Bodies,
produceth in living Creatures, in whom God hath placed
such Organs, an Imagination of the Object, from whence
the Impression proceedeth; which Imagination is called
Sight; and seemeth not to bee a meer Imagination,
but the Body it selfe without us; in the same manner,
as when a man violently presseth his eye, there appears
to him a light without, and before him, which no man
perceiveth but himselfe; because there is indeed no
such thing without him, but onely a motion in the
interiour organs, pressing by resistance outward, that
makes him think so. And the motion made by this
pressure, continuing after the object which caused
it is removed, is that we call Imagination, and Memory,
and (in sleep, and sometimes in great distemper of
the organs by Sicknesse, or Violence) a Dream:
of which things I have already spoken briefly, in
the second and third Chapters.